Job 4:12–21

Eliphaz describes in the most vivid language a night vision he had experienced in quiet secrecy, one that had a deep effect on him. No doubt God intended by this to awaken the serious attention of Eliphaz, and He succeeded.

In the days of the patriarchs, we may say that God gave no revelation of Himself except to the individual. God made His mind known this way to Noah, to Abraham, and even to those who were largely ignorant of Him, such as Abimelech and Laban (Gen. 20:3, etc.; Gen. 31:24). A dream or vision was often used, but it was a divine revelation. Eliphaz refers to such a communication, in beautiful language, but not as definitely as Elihu does here (see Job 4:12-21). Elihu makes it plain that God speaks to man in this way. When all is silent, He speaks in a still, small voice and makes His mind known. His purpose is to correct wrong thoughts and actions, to draw man back from his own plans, and to hide pride from him.

And now he brings in a vision of the night. He was very serious. And God has often used visions of the night. It is true we have something a great deal better. We have the vision of the day. We have the great vision of Christ shown in human flesh. We have the vision of God showing Himself. He speaks and acts for us in this world of sin and death... "Fear came upon me, and trembling" — clearly he did not have enough of grace; grace does not make people afraid in this way. It is judgment that does so, and this is what these good men are full of; they were full of the spirit of judgment.

Next Eliphaz sets out an oracle of the night, in a mysterious and awesome style. It impressed on his own soul the folly of one claim. Earthly, sinful, weak man claims to be more just than God by putting His dealings on trial.

This is all quite true, and in other settings entirely fitting. But it falls beside the mark, because it does not meet Job's need. Truly, in God's sight all are as an unclean thing. But does that do away with the righteousness found in the children of God? If all are unclean in God's sight, then Eliphaz must take his place beside Job. He is by no means ready to do that. So every explanation of suffering fails.

How true such words are, and how well they apply to all of mankind! But Eliphaz was applying them only to Job, not to himself. He did not consider himself "crushed before a moth" and "broken in pieces."... But a vision or dream is meant to apply directly to the one who has it, and Eliphaz missed that one important fact. In the same way, we may hear good ministry which we think fits others better than ourselves... If Eliphaz had learned the lesson God intended, he would not have spoken to Job the way he did.

From these sentences it seems very clear that Eliphaz belonged to that class of people who argue mostly from their own experience. His motto was, "As I have seen." Now, what we have seen may be true enough, as far as we are concerned. But it is a total mistake to build a general rule on individual experience, and yet it is a mistake thousands make. What, for instance, had the experience of Eliphaz to do with Job?

A deep sleep — tardemah — is a term never used of natural sleep. It is used of sleep that is either supernatural, for a special purpose (Gen. 2:21; Gen. 15:12; Job 4:13; Job 33:15), or spiritual, part of God's governmental dealing with man. (Prov. 19:15; Isa. 29:10.)

In the days of the patriarchs, we may say that God gave no revelation of Himself except to the individual. God made His mind known this way to Noah, to Abraham, and even to those who were largely ignorant of Him, like Abimelech and Laban (Gen. 20:3, etc.; Gen. 31:24). A dream or vision was often used, but it was a divine revelation. Eliphaz refers to such a communication, in beautiful language...

God has often used visions of the night. It is true we have something a great deal better. We have the vision of the day. We have the great vision of Christ shown in flesh. We have the vision of God showing Himself, and God speaking and acting for us in this world of sin and death... Fear and trembling came on him. Clearly he did not have enough grace. Grace does not make people afraid like this. It is judgment that does so, and this is what these good men are full of; they were full of the spirit of judgment.

From verse 12 onwards, the position Eliphaz takes becomes clearer. He starts to describe a terrifying experience of his own. He saw a spirit appear, and heard a word of warning about man's frailty and impurity before his Maker. What he heard is perfectly true. No mortal man can be more pure or just than God. In both he falls infinitely short of God's glory.

Every word may be true in itself; He says it all with the utmost dignity and force. Yet he misapplies it, and it is one-sided, so as a whole it is wrong in effect. Eliphaz assumes that God is displaying His government right now. He assumes God measures out prosperity or trouble in exact proportion to what people deserve. This is false ground. It spoils the application, above all to someone like Job, whom Satan was allowed to attack.

But a vision or dream is meant to apply directly to the one who has it, and Eliphaz missed that one important fact. In the same way, we may hear good teaching which we think fits others better than ourselves. Eliphaz could see that Job's excellence was going away. But the excellence of Eliphaz would go away too, as with all men... If Eliphaz had learned the lesson God intended, he would not have spoken to Job the way he did.

These sentences make it clear that Eliphaz belonged to the class of people who argue very much from their own experience. His motto was, "As I have seen." Now, what we have seen may be true enough, so far as we are concerned. But it is a total mistake to build a general rule on one person's experience. Yet thousands make that mistake.

Next, in words of great solemnity and lofty poetic beauty, Eliphaz describes his vision of the greatness and holiness of God. In the silent hours of the night, an apparition had come before him, making him tremble with a dread he could not name. While seeing nothing, he had felt the whisper of "a still small voice," and it made his hair stand up.

In the days of the patriarchs, we may say that there was no revelation of God except what was given to the individual. God made His mind known this way to Noah, to Abraham, and even to those who were largely ignorant of Him, such as Abimelech and Laban. A dream or vision was often used, but it was a divine revelation. Eliphaz refers to such a communication, in beautiful language, but not as definitely as Elihu does here.

Eliphaz describes in vivid language a night vision he had experienced in quiet secrecy, and it had a deep effect on him. He was evidently in a deep sleep when a fit of fear and trembling seized him (v.14). A spirit passed before his face, making his hair stand up. A form was present, but its appearance could not be made out. No doubt God intended by this to awaken the serious attention of Eliphaz, and He succeeded.

And God has often used visions of the night. It is true that we have something far better. We have the vision of the day. We have the great vision of Christ manifested in flesh. We have the vision of God showing Himself, and God speaking and acting for us in this world of sin and death... "dread came upon me, and trembling" — clearly he did not have enough of grace; grace does not make people fear in this way. It is judgment that does so, and that is what these good men were full of; they were full of the spirit of judgment.

From verse 12 onward, the position Eliphaz takes comes more clearly to light. He begins to tell of a rather terrifying experience of his own. He saw some spirit apparition, and received a word of warning about man's frailty and impurity in the presence of his Maker. What he heard is perfectly true. No mortal man can be more pure or more just than God. In both he falls infinitely short of God's glory.

This is all quite true, and in other connections most fitting; but, as already said, it misses the mark, because it does not meet Job's need. Truly, in God's sight, all are as an unclean thing. But does that set aside the fact that there is such a thing as righteousness in the children of God? If all are unclean in God's sight, then Eliphaz must take his place beside Job — something he is by no means ready to do — and every explanation of suffering fails.

They cried out in fear, for they thought they saw a ghost. The appearance of their Master filled them with more alarm than the fury of the storm seems to have done. That fear — the fear of the unknown — took hold of them, the fear Eliphaz spoke of when he said, "dread came upon me, and trembling, which made all my bones shake."

With deep seriousness and great poetic beauty, Eliphaz describes his vision of the greatness and holiness of God. In the silent hours of the night, a ghostly figure came before him and made him tremble with a dread he could not name. Though he saw nothing, he felt the whisper of "a still small voice," that made his hair stand up.

Eliphaz uses vivid language to describe a night vision he had in private, and it affected him deeply. He was clearly in a deep sleep when a fit of fear and trembling shook him (v.14). A spirit passed before his face, causing his hair to stand up. A form was there, but he could not make out what it looked like. No doubt God meant this to get the serious attention of Eliphaz, and He succeeded.

God has often used visions of the night. It is true we have something far better. We have the vision of the day. We have the great vision of Christ shown in human flesh. We have the vision of God showing Himself, and God speaking and acting for us in this world of sin and death... The fear and trembling that came over him show he did not have enough grace; grace does not make people afraid like this. It is judgment that does so, and this is what these good men are full of; they were full of the spirit of judgment.

The appearance of their Master filled them with more alarm than the fury of the storm seems to have done. The same fear that Eliphaz described — the fear of the unknown — took hold of them.

He begins to tell of a terrifying experience of his own. He saw some kind of spirit, and he received a word of warning about man's weakness and impurity in the presence of his Maker. What he heard is perfectly true. No mortal man can be more pure or just than God. In both he falls infinitely short of God's glory.

Such words are true, and they apply to all mankind. But Eliphaz applied them only to Job, not to himself... But a vision or dream is meant for the person who has it, and Eliphaz missed that one important fact. In the same way, we may hear good teaching and think it fits other people better than it fits us... If Eliphaz had learned the lesson God intended, he would not have spoken to Job the way he did.

These sentences make it clear that Eliphaz belonged to the kind of people who argue mainly from their own experience. His motto was, "As I have seen." Now, what we have seen may be all true enough, so far as we are concerned. But it is a complete mistake to build a general rule on one person's experience, and thousands make that mistake. What, for instance, had the experience of Eliphaz to do with Job? It went for nothing in Job's case. As soon as Eliphaz stopped speaking, Job went on with the tale of his own sorrows, without paying the slightest attention to his words.

Eliphaz describes in the most graphic language a night vision he had experienced in quiet secrecy, one that had a deep effect on him… A form was present, but he could not make out its appearance. No doubt God intended by this to awaken the serious attention of Eliphaz, and He succeeded.

Next Eliphaz sets out a message of the night, in mysterious and awe-filled style. It impressed on his own soul how foolish it is when man finds fault with God's dealings and so claims to be more just than God. Man is of the earth, sinful and weak.

Every word may be true in itself; it is all said with the greatest dignity and force. Yet he applies it wrongly, and he sees only one side. As a whole, then, it is wrong. Eliphaz assumes that God is displaying His government right now. He thinks God measures out prosperity or trouble to each person exactly as they deserve. This is false ground. It ruins the application, especially to someone like Job, whom God gave up to Satan's attacks and tried to the end.

It is clear that his argument rests mainly for its force on his own powers of observation. He trusted those powers for his opinion about the meaning of the disasters that had fallen on Job.

How true and how fitting such words are for all mankind! But Eliphaz was applying them only to Job, not to himself. He did not consider himself "crushed before a moth" and "broken in pieces." This had happened to Job, so Eliphaz took his vision as applying directly to Job. But a vision or dream is meant to apply directly to the one who has it, and Eliphaz missed that one important fact. In the same way, we may hear good ministry that we think fits others better than ourselves… If Eliphaz had learned the lesson God intended, he would not have spoken to Job the way he did.

And now he brings in a vision of the night. He was very serious. And God has often used visions of the night. It is true that we have something far better. We have the vision of the day. We have the great vision of Christ made known in flesh. We have the vision of God showing Himself, and God speaking and acting for us in this world of sin and death… "Fear came upon me, and trembling" — he clearly did not have enough grace. Grace does not make people afraid in this way. It is judgment that does so, and this is what these good men are full of; they were full of the spirit of judgment.

In the days of the patriarchs, we may say there was no revelation of God except what was given to the individual… A dream or vision was often used, but it was a divine revelation. Eliphaz refers to such a communication, in beautiful language, though not as clearly as Elihu, a later speaker in this book, does here.

Yet Eliphaz for all that could say many a true thing — truth he had doubtless learned from God, and could speak as from Him; and one such saying the Holy Spirit certifies for us through the mouth of Paul. That could not certify the things the same Eliphaz said which were not right.

He refers to what he saw or heard then. "Now a thing was secretly brought to me, and my ear received a little of it. In thoughts from the visions of the night, when deep sleep falls on men. Fear came upon me, and trembling" — clearly he did not have enough of grace; grace does not make people afraid in this way. It is judgment that does so, and this is what these good men are full of; they were full of the spirit of judgment.

"Shall mortal man be more just than God?" — or "just before God," in His presence. Compared with His holiness, even the heavenly beings are unclean. The seraphim veil their faces as they proclaim Him. How much less can mortal man, whose mortality is a witness of his sin, boast. His breath is in his nostrils. His life is like a tale soon told, over in a day — like the short-lived moth.

He begins to tell of a terrifying experience of his own. He saw some ghostly figure, and heard a warning about man's frailty and impurity in the presence of his Maker. What Eliphaz heard is perfectly true. No mortal man can be more pure or just than God. In both he falls infinitely short of God's glory.

How true and fitting such words are for all mankind, but Eliphaz was applying them only to Job, not to himself, because Eliphaz did not consider himself "crushed before a moth" and "broken in pieces." This had happened to Job, so Eliphaz took his vision as applying directly to Job. But a vision or dream is meant to apply directly to the one who has it, and Eliphaz missed that one important fact. In the same way, we may hear good ministry which we think fits others better than ourselves.

That is the very thing we must not do. "Judge not, that you be not judged." When we find evil in someone who bears the Lord's name, we are bound to judge him; but no one found any evil in Job at all. And when we find no evil, we are bound not to judge; we are not to give way to our own thoughts; we are to wait on God to make it all plain… [The vision] is all very true, but it did not apply to the case at all.

In Job 9:2 Job asks, "How can a man be in the right before God?" The answer comes from the Lord Jesus. He spoke a parable "to some who trusted in themselves that they were righteous." The proud Pharisee paraded his self-righteousness before God, and he stands condemned. The repentant tax collector "beat his breast, saying, God, be merciful to me, a sinner!" He "went down to his house justified, rather than the other" (Luke 18:9–14). The Lord answered Job's question by showing that the way to be just with God is by condemning ourselves before Him, confessing in true sorrow that we are sinners, and casting ourselves on His mercy. The full answer waited for the death and resurrection of the Lord Jesus. In the letter to the Romans we learn that God justifies us by His grace, through the redemption that is in Christ Jesus, on the principle of faith.

From verse 12 onwards, we see more clearly where Eliphaz stands. He starts to tell a frightening experience of his own. He saw some kind of spirit, and he heard a warning about man's weakness and impurity before his Maker. What he heard is completely true. No mortal man can be more pure or just than God. In both he falls infinitely short of God's glory.

Psalm 102 puts it beyond question that the elect angels obey the will of God in all they do. They have no will contrary to the will of God. I take it that the angels He charged with folly (Job 4:18) were fallen angels.

No creature can keep himself in blessing by his own obedience. God's power must keep every creature He sets in blessing with Himself. All who have stood on the ground of their own responsibility have fallen. There are fallen angels as well as fallen men, and there are elect angels as well as elect men. It is impossible to imagine a creature that supports itself.

"Shall mortal man be more just than God?" — or "just before God," in His presence. Compared with His holiness, even the heavenly beings are unclean. The seraphim cover their faces as they proclaim Him. How much less can mortal man boast of himself, since his mortality is a witness of his sin. His breath is in his nostrils. His life is over in a day, like a story that is told — like the short-lived moth.

This is all quite true, and in another setting it would be fitting. But, as already said, it misses the mark, because it does not meet Job's need. In God's sight all are indeed an unclean thing. Yet does that cancel the righteousness that really exists in the children of God? If all are unclean in God's sight, then Eliphaz must take his place beside Job. He is not at all ready to do that, and so his whole explanation of suffering fails.

How true and applicable are such words to all of mankind, but Eliphaz was applying it only to Job, not to himself, because Eliphaz did not consider himself "crushed before a moth" and "broken in pieces." … But a vision or dream is intended to apply directly to the one who has it, and Eliphaz missed that one important fact. Similarly, we may hear good ministry which we think to be more applicable to others than to ourselves.

Failure clung to everyone until the Son came. Angels served man, but even angels He could charge with "folly." (Job 4:18.) … But now the Son has come, and entry, stability, and rest for eternity are ours — I mean, they belong to all believers — in association with Christ in heavenly blessing. … He is greater than the angels, for He is the Son.

Next Eliphaz gives, in a mysterious and dreadful style, a message of the night. It had pressed one thing on his own soul. Earthly, sinful, weak man is foolish to claim he is more just than God by putting God's dealings on trial.

Temporary houses and those for the poor were often built of mud. A thief could dig straight through such a wall, and left alone these houses soon became a heap of rubbish.

With all his marvellous ability, desires and far-reaching activity, he lives in a house of clay. He is a vessel made of dust, and it cannot rise above the earth it is part of. In his moral and spiritual nature he is fitted to rise up and answer the deepest thoughts of God. Yet his body ties him to the creation beneath him. Man is indeed a marvellous piece of divine workmanship.

Compared with God's holiness, even the heavenly beings are unclean. The seraphim veil their faces as they proclaim Him. How much less can mortal man, whose mortality is a witness of his sin, boast of himself. His breath is in his nostrils. His life is over in a day, like a story that is told — like the short-lived moth.

This vision describes the greatness and majesty of God and of course is again true. That it was a real vision cannot be doubted. Man's smallness, his utter nothingness, is made known in this vision. But did this meet the need of suffering Job? It could not explain the reason for Job's suffering. And something like this is suggested by these words: Job, you are just like other men before God, and your present affliction shows it. You thought you were right with God, and that He blessed and protected you. But He is holy and just, so your suffering shows you are reaping the consequences of your sin, as others do.

This is all quite true, and in another setting it would fit well. But, as already said, it misses the mark. It does not meet Job's need. True, in God's sight all are an unclean thing. But does that cancel the truth that righteousness does exist in the children of God? If all are unclean in God's sight, then Eliphaz must take his place beside Job, a thing he is by no means ready to do.

Eliphaz was applying it only to Job, not to himself. He did not consider himself "crushed before a moth" and "broken in pieces." But a vision or dream is meant to apply directly to the person who has it. Eliphaz missed that one important fact. Similarly, we may hear good ministry which we think to be more applicable to others than to ourselves. Eliphaz could see that Job's excellence was going away. But his own excellence would go away too, as it does with all men.

It is a testimony to man's lowliness, if we look at man as he is in himself — "crushed," as Job says, "before the moth." But the moment I reach God's thoughts about man, I see God setting him over the works of His hand, and crowning him with glory and honour. That has put man into a wonderful place.

"Shall mortal man be more just than God?" — or "just before God," in His presence. Compared with His holiness, even the heavenly beings are unclean. The seraphim veil their faces as they proclaim Him. How much less can mortal man, whose mortality is a witness of his sin, boast of himself. His breath is in his nostrils; like a tale that is told, his life is measured in a day — like the short-lived moth.

Every word may be true in itself. He says it all with the greatest dignity and force. Yet he misapplies it and tells only one side, so in effect the whole is mistaken. Eliphaz assumes that God is displaying His government now, and measures prosperity or hardship to men exactly as they deserve. This is false ground, and it ruins the application. It fails most of all with a man like Job, whom God gave up to be attacked by Satan and tried right to the end — an end that was not bitter, but sweet.

Abstract truth is altogether useless for the saints of God. Things which are true, but misunderstood and misapplied, may do more harm than many a false thing. Misapplied truth gives an error the apparent authority of God. The error then carries all the more weight, because it comes as the truth. Say a foolish thing, or one clearly false, and people despise it. But no believer can shrug off the truth of God. So when someone misuses the truth of God — when he uses it to crush a man whom God cares about intensely at that moment — how foreign and offensive that is to His mind!

How true and fitting such words are for all of mankind! But Eliphaz applied them only to Job, not to himself. He did not consider himself "crushed before a moth" and "beaten to pieces." That had happened to Job, so Eliphaz took his vision as applying directly to Job. But a vision or dream is meant to apply directly to the one who has it, and Eliphaz missed that one important fact. In the same way, we may hear good ministry which we think fits others better than ourselves. Eliphaz could see that Job's excellence was going away. But his own excellence would go away too, as it does with all men.

God made man in His own image. This is never said of angels… It is a testimony to man's lowliness, when you look at man as he is in himself — "crushed," as Job says, "before the moth." But the moment I turn to the thoughts of God about man, I see God setting him over the works of His hand, and crowning him with glory and honour. That has put man into a wonderful place.

This vision describes the greatness and majesty of God and of course is again true. No one can doubt it was a real vision. It makes known man's smallness, his utter nothingness. But did this meet the need of afflicted Job? It could not explain the reason for Job's suffering. These words suggest something like this — Job, you are just like other men before God. Your suffering now shows it. You thought you were right with God, and that He blessed and protected you. But He is holy and just. So your suffering shows you are reaping the consequences of your sin, as others do.

How true these words are, and how well they fit all mankind! But Eliphaz applied them only to Job, not to himself. He did not consider himself "crushed before a moth" and "broken in pieces." That had happened to Job, so Eliphaz treated his vision as pointing straight at Job. But a vision or dream is meant to apply directly to the one who has it, and Eliphaz missed that one important fact. In the same way, we may hear good ministry that we think applies more to others than to ourselves. Eliphaz could see that Job's excellence was going away. But the excellence of Eliphaz would go away too, as with all men.

This is all quite true, and in other settings it fits well. But, as already said, it misses the mark, because it does not meet Job's need. Truly, in the sight of God, all are as an unclean thing. But does that set aside the righteousness that really exists in the children of God? If all are unclean in the sight of God, then Eliphaz must take his place beside Job. He is not at all ready to do that. And every explanation of suffering fails.

And yet that is the very thing we are called not to do. "Judge not, that you be not judged." When evil shows up in someone who bears the name of the Lord, we must judge him. But there was no evil in Job at all. And where evil does not show up, we must not judge. We are not to give way to our own thoughts. We are to wait on God to make it all plain.

One thing here is too remarkable to pass by. The Spirit of God uses as Scripture the very words that Jehovah later treated as a false estimate — not only of Job, but of Himself... You only have to examine the words of Eliphaz to see that in themselves they contain nothing but truth. But weigh them as applied to Job, and they are wrong beyond excuse... The New Testament quotes the words of Eliphaz in both 1 Corinthians and Hebrews, and there the application is perfectly good. In the Old Testament story the application was wrong, and God reproved the speakers for it.